Keluaran 3:5

3:5 God ¹  said, “Do not approach any closer! ²  Take your sandals off your feet, for the place where you are standing is holy ³  ground.” ⁴ 

Yosua 5:15

5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Yehezkiel 24:17

24:17 Groan in silence for the dead, ⁵  but do not perform mourning rites. ⁶  Bind on your turban ⁷  and put your sandals on your feet. Do not cover your lip ⁸  and do not eat food brought by others.” ⁹ 

Yehezkiel 24:23

24:23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot ¹⁰  for your iniquities ¹¹  and groan among yourselves.

[3:5]  ¹ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ² sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ³ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ⁴ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[24:17]  ⁵ tn Or “Groan silently. As to the dead….” Cf. M. Greenberg’s suggestion that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from ָדּמַם (damam, “to moan, murmur”). See M. Greenberg, Ezekiel (AB), 2:508.

[24:17]  ⁶ tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.

[24:17]  ⁷ sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).

[24:17]  ⁸ sn Mourning rites included covering the lower part of the face. See Lev 13:45.

[24:17]  ⁹ tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).

[24:23]  ¹⁰ tn The same verb appears in 4:17 and 33:10.

[24:23]  ¹¹ tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.